The Faith which the holy Patriarchs and Prophets received from God before his Son was made Flesh, the Faith which the holy Apostles heard from the Lord himself present in the Flesh, the Faith which the same Apostles learnt by the teaching of the Holy Ghost not only to preach by word of mouth, but also to leave behind them in their writings for the healthful instruction of all that should come after, that Faith teacheth that the Trinity, that is to say, the Father, the Son, and the Holy Ghost, is but one God. But we could not truly call the Father, the Son, and the Holy Ghost a Trinity, if One and the Selfsame Person were named Father, Son, and Holy Ghost.

For if as the Being of the Father, the Son, and the Holy Ghost is One Being, so were there but One Person, then were it untrue to say that God is a Trinity. On the other hand, if, as the Persons of the Father, the Son, and the Holy Ghost are distinguished One from Another by that which is proper to Each, so were they diverse by difference of nature, then were it untrue to say that God in One. But since concerning the nature of the One True God, who is a Trinity, it is the Truth to say that God is One, and the Truth to say that God is a Trinity, therefore the True God is a Trinity in Persons, and an Unity in nature.

Through the Oneness of nature all that the Father is is in the Son and the Holy Ghost. All that the Son is is in the Father and the Holy Ghost, and all that the Holy Ghost is is in the Father and the Son. Of the Father, the Son, and the Holy Ghost, None is without Other, None is before Other, None is greater than Other, None is mightier than Other. The Father, as touching the One Divine Nature, is neither before nor greater than the Son and the Holy Ghost : neither is it possible that the Eternity and Infinity of the Son, whether as before or greater, should be before or greater than the Eternity and Infinity of the Spirit.

There is no Catholic but knoweth that the Father is a very Father, the Son a very Son, and the Holy Ghost a very Holy Ghost, even as the Lord himself saith unto his Apostles : Go ye and baptize all nations in the Name of the Father, and of the Son, and of the Holy Ghost. This is that perfect Trinity who is but One Being, and of whom therefore we testify that his Substance is One. For we make no division in God, as divísions are made in bodies, but we testify, that, according to the power of the Divine Nature, which standeth not in matter, the Persons named have a real existence, and that God is One.

We do not say, as some have dreamt, that the Begetting of the Son of God is an outgrowing from one part to another part : neither do we say that he is the Word in the sense of a mere sound uttered by a voice, but we do believe that these three Names and the Persons meant by them are all of only One Being, One Majesty, and One Power. And therefore we testify that God is One, because this One-ness of his Majesty forbiddeth that we should use the plural form of speech and say Gods. It is Catholic language to say Father and Son, but we cannot and must not say that the Father and the Son are two gods. And that, not because the Son of God is not by himself God, yea, he is Very God of Very God, but because we know that the Son of God is not from elsewhere, but from the One Father himself. Therefore we say that God is One. This is the doctrine which Prophets and Apostles have delivered ; this is the doctrine which the Lord himself taught when he said : I and the Father are One. That is, he meant, as touching the One Divine Being, but as touching Persons, we are distinct.

There are two works of mercy which free us, and which the Lord himself hath briefly named in the Gospel : Forgive, and ye shall be forgiven : give, and it shall be given unto you. Forgive, and ye shall be forgiven : such is the promise of pardon. Give, and it shall be given unto you : such is the promise of favour. As touching forgiveness ; thou hast trespasses which thou wouldest fain have forgiven, and them which have trespassed against thee, whom thou canst forgive. As touching favour, there are beggars that beg from thee, and thou art a beggar to God. When we pray, we are all beggars to God, standing at the door of the great Householder, yea, falling down on our knees, and beseeching him to give us somewhat ; and that somewhat is God himself. What doth a beggar ask of thee? Bread. And what dost thou ask of God but that Christ who saith : I am the Living Bread which came down from heaven. If ye will be forgiven, forgive ye. If ye will be pardoned, pardon ye. If ye will receive, give, and it shall be given unto you.

For there is one person of the Father, another of the Son, another of the Holy Spirit.Alia est enim persona Patris alia Filii, alia Spiritus Sancti:

But the Father and the Son and the Holy Spirit have one divinity, equal glory, and coeternal majesty.Sed Patris, et Fili, et Spiritus Sancti una est divinitas, aequalis gloria, coeterna maiestas.

What the Father is, the Son is, and the Holy Spirit is.Qualis Pater, talis Filius, talis Spiritus Sanctus.

The Father is uncreated, the Son is uncreated, and the Holy Spirit is uncreated.Increatus Pater, increatus Filius, increatus Spiritus Sanctus.

The Father is boundless, the Son is boundless, and the Holy Spirit is boundless.Immensus Pater, immensus Filius, immensus Spiritus Sanctus.

The Father is eternal, the Son is eternal, and the Holy Spirit is eternal.Aeternus Pater, aeternus Filius, aeternus Spiritus Sanctus.

Nevertheless, there are not three eternal beings, but one eternal being.Et tamen non tres aeterni, sed unus aeternus.

So there are not three uncreated beings, nor three boundless beings, but one uncreated being and one boundless being.Sicut non tres increati, nec tres immensi, sed unus increatus, et unus immensus.

Likewise, the Father is omnipotent, the Son is omnipotent, the Holy Spirit is omnipotent.Similiter omnipotens Pater, omnipotens Filius, omnipotens Spiritus Sanctus.

Yet there are not three omnipotent beings, but one omnipotent being.Et tamen non tres omnipotentes, sed unus omnipotens.

Thus the Father is God, the Son is God, and the Holy Spirit is God.Ita Deus Pater, Deus Filius, Deus Spiritus Sanctus.

However, there are not three gods, but one God.Et tamen non tres dii, sed unus est Deus.

The Father is Lord, the Son is Lord, and the Holy Spirit is Lord.Ita Dominus Pater, Dominus Filius, Dominus Spiritus Sanctus.

However, there as not three lords, but one Lord.Et tamen non tres Domini, sed unus est Dominus.

For as we are obliged by Christian truth to acknowledge every Person singly to be God and Lord, so too are we forbidden by the Catholic religion to say that there are three Gods or Lords.Quia, sicut singillatim unamquamque personam Deum ac Dominum confiteri christiana veritate compelimur: ita tres Deos aut Dominos dicere catholica religione prohibemur.

The Father was not made, nor created, nor generated by anyone.Pater a nullo est factus: nec creatus, nec genitus.

The Son is not made, nor created, but begotten by the Father alone.Filius a Patre solo est: non factus, nec creatus, sed genitus.

The Holy Spirit is not made, nor created, nor generated, but proceeds from the Father and the Son.Spiritus Sanctus a Patre et Filio: non factus, nec creatus, nec genitus, sed procedens.

In this Trinity, there is nothing before or after, nothing greater or less. The entire three Persons are coeternal and coequal with one another.Et in hac Trinitate nihil prius aut posterius, nihil maius aut minus: sed totae tres personae coaeternae sibi sunt et coaequales.

So that in all things, as is has been said above, the Unity is to be worshipped in Trinity and the Trinity in Unity.Ita ut per omnia, sicut iam supra dictum est, et unitas in Trinitate, et Trinitas in unitate veneranda sit.

He, therefore, who wishes to be saved, must believe thus about the Trinity.Qui vult ergo salvus esse, ita de Trinitate sentiat.

Thus the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is both God and man.Est ergo fides recta ut credamus et confiteamur, quia Dominus noster Iesus Christus, Dei Filius, Deus et homo est.

As God, He was begotten of the substance of the Father before time; as man, He was born in time of the substance of His Mother.Deus est ex substantia Patris ante saecula genitus: et homo est ex substantia matris in saeculo natus.

He is perfect God; and He is perfect man, with a rational soul and human flesh.Perfectus Deus, perfectus homo: ex anima rationali et humana carne subsistens.

He is equal to the Father in His divinity, but inferior to the Father in His humanity.Aequalis Patri secundum divinitatem: minor Patre secundum humanitatem.

Although He is God and man, He is not two, but one Christ.Qui licet Deus sit et homo, non duo tamen, sed unus est Christus.

And He is one, not because His divinity was changed into flesh, but because His humanity was assumed unto God.Unus autem non conversione divinitatis in carnem, sed assumptione humanitatis in Deum.

He is one, not by a mingling of substances, but by unity of person.Unus omnino, non confusione substantiae, sed unitate personae.

He died for our salvation, descended into hell, and rose from the dead on the third day.Qui passus est pro salute nostra: descendit ad inferos: tertia die resurrexit a mortuis.

He ascended into heaven, sits at the right hand of God the Father almighty. From there He shall come to judge the living and the dead.Ascendit ad caelos, sedet ad dexteram Dei Patris omnipotentis: inde venturus est iudicare vivos et mortuos.

At His coming, all men are to arise with their own bodies; and they are to give an account of their own deeds.Ad cuius adventum omnes homines resurgere habent cum corporibus suis: et reddituri sunt de factis propriis rationem.

Those who have done good deeds will go into eternal life; those who have done evil will go into the everlasting fire.Et qui bona egerunt, ibunt in vitam aeternam: qui vero mala, in ignem aeternum.